宗鏡錄 27.4

27.4

答。我此宗門一乘之妙。唯以一念心。照真達俗。成無上覺。名為道場。何者。照真則理無不統。達俗則事無不圓。所以維摩經云。一念知一切法是道場。成就一切智故。什法師釋云。二乘法。以三十四心成道。大乘一念則礭然大悟。具一切智也。肇法師解云。一切智者。智之極也。明若晨曦。眾冥俱照。澄若靜淵。群像並鑒。無知而無所不知者。其唯一切智乎。何則。夫有心則有封。有封則有疆。封疆既形。則其智有涯。其智有涯。則所照不普。至人無心。無心則無封。無封則無疆。封疆既無。則其智無涯。其智無涯。則所照無際。故以一念一時。必知一切法也。又道場者。實相理遍為場。萬行通證為道。則道無不至。場無不在。若能懷道場於胸中。遺萬累於身外者。雖復形處憒鬧。跡與事隣。乘動所遊。無非道場也。所以禪要經云。棄諸蓋菩薩白佛言。世尊。曾聞如來而坐道場。道在何處。為近為遠。而可見不。佛言。善男子。法身遍滿。無非佛土。十方世界。五陰精舍。性空自離。即是道場。云何問言為近遠耶。善男子。若能悟解。道在身心。如是之人。則名為見。諸法無行經云。文殊師利言。世尊。一切眾生皆是道場。是不動相。文殊師利。云何是事名不動相。世尊。道場者。有何義。文殊師利。一切法寂滅相。無相。無生相。無所有相。不可取相。是名道場義。世尊。一切眾生。不入此道場耶。佛言。如是如是。是故世尊。一切眾生皆是道場。名不動相。華嚴經頌云。如是一切人中主。隨其所有諸境界。於一念中皆了悟。而亦不捨菩提行。又經云。一剎那心。覺一切法。究竟無餘。是妙菩提。今亦不礙事相道場。以即法恒真。相在無相。理外無事。無相在相。又無相在相。則隱顯同時。相在無相。則空有一際。悲華經云。雖修淨土。其心平等。猶如虛空。雖行道場。解了三界。無有異相。斯則行事而不失理。照理而不廢事。事理無礙。其道在中。是以觀和尚。於一心門立十淨土。成十種如來。坐十種道場。說十種法門。一金剛如來。在於金剛道場。能說金剛法門。以自心智。見我心性。此心從本來。永無諸相。猶如虛空。湛然不動。明見之心。名金剛如來。所說金剛法門者。如經偈云。菩薩智慧心。清淨如虛空。無性無依處。一切不可得。所云十淨土者。如經云。十方國土。皆如虛空。二解脫如來。在於無著道場。能說無著法門。有為無為。一切諸法相。皆從心出。無不心也。能出自心。尚無體相。云何依心所出諸法。有實體也。即體與相。一味無別。有何所著。是名解脫如來。所說無著法門。如論云。以一切法。皆從心起。一切分別。皆分別自心。心不見心。無相可得。三般若如來。在於無住道場。能說無住法門。經云。入三世間中。自身所住處。隨求之處。永無自性。故不得住相。是故當知。一切諸相。一無住之法。隨緣之時。相即相融。從無住本。立一切法。能解無住之心。名般若如來。恒說無住法門。四摩訶衍如來。於無礙道場。說無礙法門。譬如虛空不動。出生諸色。雖出諸色。不虛空外。唯空所作色。色空無礙。融無二相。修心亦然。理事無礙。理者心也。事者身也。從本已來。色心無二。如是身心無礙。名為摩訶衍如來。說無礙法門。五菩提如來。在於無相道場。能說無相法門。經云。四大無主。身亦無我。此離能所之相。名為佛身。如是觀心不絕者。觀心行處。圓備實相。名菩提如來。一切眾生。即菩提相故。六實際如來。在於無際道場。能說實際法門。所謂以自眼見小物時。其物相入於眼內。其物至微。以無內故。則含無外法界大相。以此知一剎那心。見物相時。即後念心中。無有物相。前心後念皆自心故。明知不動塵量。遍至法界。則自心實際。遍一切處。經云。有所興業而有所作。即為魔事。六根無所進。不行諸法。名平等精進。七真如如來。在於常住道場。能說常住法門。觀心周遊於塵剎中。湛然凝寂。此凝寂心。稱至於緣。不失本體。以是故盡未來際。值緣恒不動。故名常住法也。如經云。有為無為一切諸法。有佛無佛。性相常住。無有變異。八法界如來。在於法界道場。能說法界法門。法者。實相心。界者。依此心所出諸剎。譬如大海所生諸物。皆無不海。一切諸法。皆從實相心所生。皆無不心。是故當知。眼中所見色。耳中所聞聲。皆真法也。以一切法唯一法故。如經云。一切法唯一相故。九法性如來。在於法性道場。說法性法門。不分凡聖善惡之法。名為性。是不分法法界同中。重重無盡。一中解無量。法性無盡故。所以得知皆無盡者。法界中入一一緣覓時。盡未來際無所得故。十。涅槃如來。在於寂滅道場。能說寂滅法門。一切法皆是涅槃。能得此意人者。於動作處。見寂滅法。不離生死。常得涅槃。不捨無常之身。恒得常身。經云。眾生如。一切法如。如無有生。如無有滅。以此義故。舉足下足不離道場。於念念中常作佛事。故知通達一念。法法周圓。諦了一心。門門具足。則無邊佛事。不出一塵矣。又智身。遍坐法性道場。法身。非坐而坐道場。法門身。安坐萬行道場。幻化身。安坐水月道場。智身者。即法。性是所證。以能證智安處理故。證理之處。是得道之場。法身者。法身既無能所。故曰非坐。非坐之坐。湛然安住。名坐道場。法門身者。如云布施是道場。不望報故等。以萬行為得道之處。即是道場。幻化身者。涅槃經云。吾今此身。是幻化身。則所得道處。如水中月。故昔人云。修習空華萬行。安坐水月道場。降伏鏡像天魔。證成夢中佛果。意云若因若果。皆從緣生。如夢幻故。是以若實若幻。皆是一心。以實是心之性。幻是心之相。以因了相虛。見自心性時。是得道之處。故云道場。如是解者。舉下之間無非道場矣。則念念皆成無盡法門。念念悉證法華三昧。如台教所明。法華三昧者。即是四一。理一教一。行一人一。觀一心三諦。理一。一心三觀。行一。作觀者。人一。能詮觀境。教一。又法身。理一。般若。教一。解脫。行一。和合三法成假名。人一。即觀行如來。約六即。位位四一。於一念中。念念四一。一色一香。無非四一。作如此觀行。何法不是法華三昧也。何者。以教理是心之所詮。人行是心之所作。以俱不出一心故。云塵塵念念。皆是法華三昧。

Answer: The wondrousness of the ekayāna in our ancestral school relies solely on a single thought-moment of citta to illuminate the real and penetrate the conventional, thereby achieving unexcelled awakening; this is termed the 'bodhimaṇḍa'. Why is this? Illuminating the real leaves no principle ungathered, and penetrating the conventional leaves no phenomenon imperfect. Therefore the Vimalakīrtinirdeśa-sūtra states: 'Knowing all phenomena in a single thought-moment is the bodhimaṇḍa, because it accomplishes all-knowledge.' Master Shen [Kumārajīva] explained: 'In the dharma of the two vehicles, one accomplishes the Way through thirty-four mind-moments. In the Mahāyāna, a single thought-moment brings resolute great awakening, endowed with all-knowledge.' Master Zhao explained: 'All-knowledge is the utmost of knowledge. Bright as the morning sun, it shines upon all darkness together; clear as a tranquil abyss, it reflects all images simultaneously. Having no knowing and yet leaving nothing unknown—is that not all-knowledge alone? Why is this? Wherever there is a [delimited] mind, there are bounds; where there are bounds, there are borders. Once borders take form, knowledge has limits. When knowledge has limits, that which it illuminates is not universal. The ultimate person has no [delimited] mind. Having no mind, there are no bounds; having no bounds, there are no borders. Once borders are absent, knowledge has no limits. When knowledge has no limits, that which it illuminates is boundless. Therefore, in a single thought-moment and at one time, one inevitably knows all phenomena.'

Furthermore, regarding the bodhimaṇḍa: the pervasive reality of the principle of true reality is the 'site' (maṇḍa); the thorough realization of the myriad practices is the 'Way' (bodhi). Thus there is nowhere the Way does not reach, and nowhere the site is not present. If one can harbor the bodhimaṇḍa within one's breast and cast off myriad entanglements outside one's person, then even though one's physical form dwells amid noisy tumult and one's footsteps neighbor worldly affairs, wherever one roams following movement is nothing other than the bodhimaṇḍa. Therefore the Chanyao jing states: 'The bodhisattva Sarvanīvaraṇaviṣkambhin addressed the Buddha, saying: "World-Honoured One, I have heard that the Tathāgata sat at the bodhimaṇḍa. Where is the Way? Is it near or far, and can it be seen or not?" The Buddha said: "Good son, the dharmakāya is all-pervading; there is nowhere that is not a Buddha-land. In the worlds of the ten directions, the vihāra of the five skandhas is fundamentally empty and intrinsically detached; this itself is the bodhimaṇḍa. Why do you ask whether it is near or far? Good son, if one can awaken and understand that the Way is in body and citta, such a person is termed one who sees."' The Sarvadharmāpravṛttinirdeśa-sūtra states: 'Mañjuśrī said: "World-Honoured One, all sentient beings are themselves the bodhimaṇḍa; this is the characteristic of immobility." "Mañjuśrī, how is this matter called the characteristic of immobility?" "World-Honoured One, what meaning does 'bodhimaṇḍa' have?" "Mañjuśrī, the characteristic of all phenomena being extinguished and quiescent, without characteristic, without the characteristic of arising, without the characteristic of existence, and without the characteristic that can be grasped—this is called the meaning of bodhimaṇḍa." "World-Honoured One, do not all sentient beings enter this bodhimaṇḍa?" The Buddha said: "Just so, just so." "Therefore, World-Honoured One, all sentient beings are themselves the bodhimaṇḍa; this is called the characteristic of immobility."' A verse in the Avataṃsaka-sūtra says: / 'In this way, all rulers among men, / According with whatever realms they possess, / Completely awaken within a single thought-moment, / Yet do not abandon the practices of bodhi.' / Another sūtra states: 'A single kṣaṇa of citta awakens to all phenomena, ultimately without remainder; this is wondrous bodhi.'

Now, this also does not obstruct the bodhimaṇḍa of phenomenal forms. Because being identical with phenomena is eternally true, characteristics abide within non-characteristic; because there are no phenomena outside of principle, non-characteristic abides within characteristics. Furthermore, when non-characteristic abides within characteristics, concealment and manifestation are simultaneous; when characteristics abide within non-characteristic, emptiness and existence share one limit. The Karuṇāpuṇḍarīka-sūtra states: 'Although cultivating a pure land, their minds are equal, just like empty space; although walking in the bodhimaṇḍa, they comprehend that the three realms have no different characteristics.' This, then, is practicing phenomena without departing from principle, and illuminating principle without discarding phenomena. Phenomena and principle are unobstructed; their Way lies right in the middle. Therefore Upādhyāya Guan, based upon the gateway of the one mind, established ten pure lands, fulfilled ten kinds of tathāgata, sat at ten kinds of bodhimaṇḍa, and preached ten kinds of Dharma gates:

First, the Vajra Tathāgata, residing at the vajra bodhimaṇḍa, can preach the vajra Dharma gate. Using one's own citta's wisdom to see the nature of one's citta: this citta from the origin has forever been without characteristics, just like empty space, limpid and motionless. The citta of clear vision is named the Vajra Tathāgata. The vajra Dharma gate preached is as a sūtra verse states: / 'The bodhisattva's mind of wisdom / Is pure like empty space, / Without nature and without resting place, / Totally ungraspable.' / What is called the ten pure lands is as a sūtra states: 'The lands of the ten directions are all like empty space.'

Second, the Liberation Tathāgata, residing at the unattached bodhimaṇḍa, can preach the unattached Dharma gate. The characteristics of all conditioned and unconditioned phenomena all emerge from citta; there is none that is not citta. What can emerge from one's own citta itself lacks substance and characteristics; how could the various phenomena emerging dependent on citta have real substance? Since substance and characteristics are of one flavor and without distinction, what could there be to attach to? This is named the Liberation Tathāgata. The unattached Dharma gate preached is as a treatise says: 'Because all phenomena arise from citta, all discriminations are discriminations of one's own citta. Citta does not see citta, and there is no characteristic that can be grasped.'

Third, the Prajñā Tathāgata, residing at the non-abiding bodhimaṇḍa, can preach the non-abiding Dharma gate. A sūtra says: 'Entering into the three worlds, the place where one's own body abides and whatever place one seeks forever lack intrinsic nature, and therefore one cannot attain the characteristic of abiding.' Therefore it should be known that all characteristics are phenomena of one non-abiding; when according with conditions, characteristics are mutually identical and mutually interfused. From the root of non-abiding, all phenomena are established. The citta that can comprehend non-abiding is named the Prajñā Tathāgata, constantly preaching the non-abiding Dharma gate.

Fourth, the Mahāyāna Tathāgata, at the unobstructed bodhimaṇḍa, preaches the unobstructed Dharma gate. For example, empty space is motionless, yet brings forth all forms; though it brings forth all forms, they are not outside of empty space. Form is produced solely by space; form and space are unobstructed, interfused without two characteristics. Cultivating citta is also like this: principle and phenomena are unobstructed. Principle is citta; phenomena are the body. From the origin onward, form and citta have not been two. Such non-obstruction of body and citta is named the Mahāyāna Tathāgata, preaching the unobstructed Dharma gate.

Fifth, the Bodhi Tathāgata, residing at the signless bodhimaṇḍa, can preach the signless Dharma gate. A sūtra states: 'The four great elements have no master, and the body also has no self. That which is detached from the characteristics of grasper and grasped is named the Buddha-body.' When such contemplation of citta is uninterrupted, wherever the contemplative citta functions is completely endowed with true reality; this is named the Bodhi Tathāgata, because all sentient beings are themselves the characteristic of bodhi.

Sixth, the Reality Tathāgata, residing at the boundless bodhimaṇḍa, can preach the reality Dharma gate. That is, when seeing a small object with one's own eyes, the characteristic of that object enters into the eye; that object is extremely minute, but because it has no interior, it contains the great characteristics of the external-less dharmadhātu. By this one knows that when a single kṣaṇa of citta sees an object's characteristic, within the citta of the subsequent thought-moment there is no characteristic of that object. Since the former citta and subsequent thought-moment are both one's own citta, one clearly knows that without moving the measure of a dust mote, it pervades the dharmadhātu; thus the true reality of one's own citta pervades all places. A sūtra says: 'To instigate karma and have activity is Māra's work. When the six sense faculties have no progression and do not engage in phenomena, this is called equal vigor.'

Seventh, the Tathatā Tathāgata, residing at the eternally abiding bodhimaṇḍa, can preach the eternally abiding Dharma gate. The contemplative citta roams throughout the dust-mote lands, limpid and profoundly quiescent. This profoundly quiescent citta tallies with conditions without losing its original substance. For this reason, to the end of future limits, meeting conditions it is eternally motionless; therefore it is named the eternally abiding Dharma. As a sūtra states: 'All conditioned and unconditioned phenomena, whether Buddhas exist or do not exist, are eternally abiding in nature and characteristics, without alteration.'

Eighth, the Dharmadhātu Tathāgata, residing at the dharmadhātu bodhimaṇḍa, can preach the dharmadhātu Dharma gate. 'Dharma' is the citta of true reality; 'dhātu' is the various lands produced in dependence upon this citta. For example, the various things produced by the great ocean are all nothing other than the ocean. All phenomena are produced from the citta of true reality, and are all nothing other than citta. Therefore it should be known that the forms seen by the eyes and the sounds heard by the ears are all true Dharma, because all phenomena are solely one Dharma. As a sūtra states: 'Because all phenomena have solely one characteristic.'

Ninth, the Dharmatā Tathāgata, residing at the dharmatā bodhimaṇḍa, preaches the dharmatā Dharma gate. Not dividing the phenomena of ordinary and noble, good and evil, is named 'nature'. In the sameness of this undivided dharmadhātu of phenomena, it is multifold and inexhaustible; within the one, one understands the immeasurable, because dharmatā is inexhaustible. That by which one knows they are all inexhaustible is: when seeking by entering each and every condition within the dharmadhātu, to the end of future limits nothing can be attained.

Tenth, the Nirvāṇa Tathāgata, residing at the quiescent-extinction bodhimaṇḍa, can preach the quiescent-extinction Dharma gate. All phenomena are nirvāṇa. A person who can attain this meaning sees quiescent-extinction phenomena in the midst of activities; without departing from saṃsāra, they constantly attain nirvāṇa; without abandoning the impermanent body, they constantly attain the eternal body. A sūtra states: 'Sentient beings are tathatā; all phenomena are tathatā. Tathatā has no arising; tathatā has no ceasing.' By this meaning, raising a foot or lowering a foot does not depart from the bodhimaṇḍa; in thought-moment after thought-moment, one constantly performs Buddha-work. Thus we know that penetrating a single thought-moment, phenomenon after phenomenon is universally complete; clearly understanding the one mind, gateway after gateway is fully endowed. Then boundless Buddha-work does not go beyond a single dust mote.

Furthermore, the wisdom-body universally sits at the dharmatā bodhimaṇḍa; the dharmakāya sits at the bodhimaṇḍa through non-sitting; the Dharma-gate body peacefully sits at the myriad-practices bodhimaṇḍa; the phantom-transformation body peacefully sits at the water-moon bodhimaṇḍa. As for the wisdom-body: it is Dharma; nature is that which is realized; because the realizing wisdom rests in principle, the place of realizing principle is the site of attaining the Way. As for the dharmakāya: since the dharmakāya has no grasper or grasped, it is said to be 'non-sitting'; the sitting of non-sitting, limpidly and peacefully abiding, is called sitting at the bodhimaṇḍa. As for the Dharma-gate body: as it is said that giving is the bodhimaṇḍa because one does not look for reward, and so forth, taking the myriad practices as the place of attaining the Way is itself the bodhimaṇḍa. As for the phantom-transformation body: the Nirvāṇa-sūtra states, 'My present body is a phantom-transformation body'; then the place where the Way is attained is like the moon in the water. Therefore an ancient said: 'Cultivating the myriad practices of sky-flowers, peacefully sitting at the water-moon bodhimaṇḍa, subduing the mirror-image heavenly māras, realizing and accomplishing the dream-like Buddha-fruit.' The meaning is that whether causes or fruits, all arise from conditions, like dreams and illusions. Therefore, whether real or illusory, all are the one mind, because the real is the nature of citta, and the illusory is the characteristic of citta. When, due to understanding the falsity of characteristics, one sees the nature of one's own citta, that is the place of attaining the Way, and is therefore called the bodhimaṇḍa. For one who understands like this, between raising and lowering [a foot], there is nowhere that is not the bodhimaṇḍa. Then thought-moment after thought-moment accomplishes the inexhaustible Dharma gates, and thought-moment after thought-moment realizes the Lotus Samādhi.

As explained in the Tiantai teachings, the Lotus Samādhi is none other than the four ones: oneness of principle, oneness of teaching, oneness of practice, and oneness of person. Contemplating the three truths in one mind is oneness of principle. The three contemplations in one mind is oneness of practice. The one who performs the contemplation is oneness of person. That which can express the object of contemplation is oneness of teaching. Furthermore, the dharmakāya is oneness of principle; prajñā is oneness of teaching; liberation is oneness of practice; the combination of the three dharmas into a nominal designation is oneness of person—which is the tathāgata of contemplative practice. According to the six identities, stage by stage there are the four ones; within a single thought-moment, thought-moment after thought-moment has the four ones; a single color or a single fragrance is nothing other than the four ones. Performing such contemplation and practice, what phenomenon is not the Lotus Samādhi? Why is this? Because teaching and principle are what citta expresses, and person and practice are what citta performs. Because together they do not go beyond the one mind, it is said that dust mote after dust mote, thought-moment after thought-moment, all are the Lotus Samādhi.